成唯識論述記 5.394

5.394

述曰：許此意與四受相應，唯除苦根，唯五識故，餘文可解。此師意說，第七所緣阿賴耶識是引業果，隨在彼善、惡地。此第七識，即與彼地能引果業之增上受類相應，緣彼業果為境界故。又地所有增上之受，此地之業隨是何受緣彼地業果故，見隨彼增上，與彼受俱。欲界雖有捨受之果，此識應與捨受相應，而業劣故此不說俱。如苦、樂受唯在五識，非引業俱，故今不說。初二定樂怡悅五根，義別說故，亦不說之，准可知也。

The Commentary states: It is conceded that this manas is conjoined with four feelings, excepting only the faculty of suffering, because that resides only in the five consciousnesses; the remaining text is easily understood. This master's meaning is that the ālayavijñāna cognized by the seventh consciousness is the fruit of leading karma, and according to whichever wholesome or unwholesome bhūmi it is in, this seventh consciousness is conjoined with the category of superior feeling of the karma that can lead to the fruit of that bhūmi, because it takes that karmic fruit as its objective realm. Furthermore, whatever superior feeling the bhūmi possesses, whatever feeling the karma of this bhūmi has, because it cognizes the karmic fruit of that bhūmi, its view conforms to that superior [feeling] and is conjoined with that feeling. Although the desire realm has the fruit of equanimity feeling, this consciousness should be conjoined with equanimity feeling, yet because the karma is inferior, it is not spoken of as conjoined here. Just as the feelings of suffering and pleasure reside only in the five consciousnesses and are not conjoined with leading karma, they are not mentioned here. The pleasure of the first and second dhyānas gratifies the five sense faculties; because its meaning is explained differently, it is also not mentioned, as can be known by extension.